Some of the ancient physicians were firm believers in the efficacy of these charms and incantations. Alexander of Tralles says, that having originally treated them with contempt, he had convinced himself of their value by personal observation, and altered his opinion (ix, 4)—ἔνιοι γοῦν οἴονται τοῖς τῶν γραῶν μύθοις ἐοικέναι τὰς ἐπῳδὰς, ὥσπερ κἀγὼ μέχρι πολλοῦ· τῷ χρόνῳ δὲ ὑπὸ τῶν ἐναργῶς φαινομένων ἐπείσθην εἶναι δύναμιν ἐν αὐταῖς. See an interesting and valuable dissertation, Origines Contagii, by Dr. C. F. Marx (Stuttgard, 1824, p. 129). The suffering Hêraklês, in his agony under the poisoned tunic, invokes the ἀοιδὸς along with the χειροτέχνης ἰατοριάς (Sophoklês, Trachin. 1005). [279] Thucyd. ii, 54. Φάσκοντες οἱ πρεσβύτεροι πάλαι ᾄδεσθαι— Ἥξει Δωριακὸς πόλεμος, καὶ λοιμὸς ἅμ᾽ αὐτῷ. See also the first among the epistles ascribed to the orator Æschinês, respecting a λοιμὸς in Delos. It appears that there was a debate whether, in this Hexameter verse, λιμὸς (famine) or λοιμὸς (pestilence) was the correct reading: and the probability is, that it had been originally composed with the word λιμὸς,—for men might well fancy beforehand that _famine_ would be a sequel of the Dorian war, but they would not be likely to imagine _pestilence_ as accompanying it. Yet, says Thucydidês, the reading λοιμὸς was held decidedly preferable, as best fitting to the actual circumstances (οἱ γὰρ ἄνθρωποι πρὸς ἃ ἔπασχον τὴν μνήμην ἐποιοῦντο). And “if (he goes on to say) there should ever hereafter come another Dorian war, and famine along with it, the oracle will probably be reproduced with the word λιμὸς as part of it.” This deserves notice, as illustrating the sort of admitted license with which men twisted the oracles or prophecies, so as to hit the feelings of the actual moment.